The Scenic Wonders of the World

Tarnas sees this transmit as a return to pagan ( substance determinate) ranks. There was a new value placed on individualism and personal genius, and this was a shift from the more collectivist, social view of the medieval period (Tarnas 227).

In the broadest sense, humanism was an educational movement, and for the humanists the classical writings were unique instruments for extending the brain of human creations:

The great humanists of the Renaissance were impelled to revolutionize the course of instruction come forth of the conviction that the classical world had been through a complete cycle of human experience, moral, intellectual, and imaginative, and that the ancients had given a luminously keen account of that experience, in perfect form, in imperishable plant life of thought, art, and literature (Mazzeo 15).

The humanists placed their emphasis on the human being as that individual would be revealed in the written records of classical antiquity.

The humanist thinker who would have the greatest influence everywhere the Reformation was Erasmus, and he would be a source of extravagance to both the Zwinglians and the Anabaptists. Erasmus was dedicated to peace in his writings, and he was criticized for this by Luther, who said that he himself welcomed war even if the world were destroyed in the process. This rejoinder occurred in the context of the times as Catholic militants were pressing toward war in the 1520s. Erasmus was not maven who sought war and indeed wa

Leith, John H. An Introduction to the Reformed Tradition. Atlanta: John Knox, 1981.

Zwingli had go through no personal struggles of soul compare to Luther's, and the Reformation in Zurich began in good humanist fashion as a return to the sources of the faith in the Bible. The perform would be cleansed and improve by the study and preaching of Scripture (Leith 34).

Potter, G.R. Zwingli. New York: Cambridge, 1976.

The Lutheran Reformation started in the personal struggles of Martin Luther, who was tormented by the doubtfulness of how a sinful man could stand in the forepart of a righteous God.

His great writings of 1520 elaborated the meaning of his evangelical experience, and his experience of the grace of God was not seen as unique but as one that illuminated the experiences of multitudes who had been weight down by the Catholic view that oppressed people with the compulsion for winning God's favor:

Blunt, John Henry. Dictionary of Sects, Heresies, Ecclesiastical Parties, and Schools of ghostly Thought. London: Rivingtons, 1874.

The issue of baptism became a major bone of line of reasoning among the reform community in Zurich at the beginning of the 16th century. Zwingli was on one side, holding that the bible supported the appraisal of infant baptism, while Grebel and the Anabaptists held that baptism was meaningless until adulthood. The issue developed out of the trend toward reform, which included a close analysis of dogma for anything seen as false, and from a general dedication to humanist principles.

Zwingli, Luther, and Calvin had accepted themes in common, such as the justification of the sinner by faith rather than by works and the acknowledgement that the church is subject to the greater authority of the scripture, over and above the inform of the church. The three also disagreed, as on their understandings of the church, the Lord's Supper, and the relationship surrounded by the church and civil authority (Eliade 597).

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